In the parable of the
prodigal, the younger son returns home, doing so with the knowledge that he is
taking a risk and potentially putting his life in jeopardy. If he is seen and recognized by the
community, he is possibly going to be subject to stoning at worst, and a very
public ceremony of shaming at best. However, Jesus says that “while he
was still a long way from home his father saw him, and his heart went out to
him: he ran and hugged his son and kissed him” (Luke 15:20b). Like Esau
running to Jacob, the compassionate father ran to his son, subjecting himself
to loss of honor (increase in shame). As is said of Esau, who did not
take it upon himself to inflict pain and suffering on Jacob, the compassionate father,
following the model of the compassionate brother, shamed and dishonored
himself, rather than allowing his son to suffer.
As Esau hugged and
kissed his brother, enduring the shame and extending compassion, so too did the
father and true star of the parable hug and kiss his son, in a similar
demonstration of merciful compassion. The son of the parable attempted to
execute the plan that he formulated and rehearsed, but before he was able to
deliver his prepared speech, the father cuts him off and restores him to the
position of honor as if he had never wronged his father, his family, or his
community. Likewise, Jacob’s planning and preparations were wholly
unnecessary, as Esau welcomed him with open arms, celebrating a joyous reunion with
no apparent thought of retribution or a need to re-pay (thought Jacob is
revealed to not be fully convinced of his brother’s compassion).
The father in the
parable exclaims that “this son of mine was dead, and is alive again---he was
lost and is found!” (15:24a). Esau, who had wished his brother dead, and
to whom he was effectively dead, celebrates the return of his brother---alive
again. Here are the stories of a compassionate brother and a
compassionate father, who dealt with a brother and a son whose stories shared
some common features. Both had been dishonored and both had been
shamed. Both had the right to take vengeance. Both exercised
compassion.
Both stories, as told
to and for a people of the covenant-making and providential Creator God that
seeks to reconcile His image-bearers and His world to Himself, reveal a God
that revels in compassion---willing to take the pain and shame and suffering
that rightfully belong to others upon Himself (there was no greater shame than
the curse of the cross) so as to set His world to rights, restore the beings
created and set forth as His image in the world, and show forth His kingdom and
His glory.
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